anga, which literally means “eight limbs” (ashta=eight, anga=limb). These eight steps basically act as guidelines on how to live a meaningful and purposeful life. They serve as a prescription for moral and ethical conduct and self-discipline; they direct attention toward one’s health;

and they help us to acknowledge the spiritual aspects of our nature.

1. Yama

The first limb, yama, deals with one’s ethical standards and sense of integrity, focusing on our behavior and how we conduct ourselves in life. Yamas are universal practices that relate best to what we know as the Golden Rule, “Do unto others as you would have them do unto you.”
The five yamas are:

Niyama, the second limb, has to do with self-discipline and spiritual observances. Regularly attending temple or church services, saying grace before meals, developing your own personalmeditation practices, or making a habit of taking contemplative walks alone are all examples of niyamas in practice.
The five niyamas are:

Saucha: cleanliness
Samtosa: contentment
Tapas: heat; spiritual austerities
Svadhyaya: study of the sacred scriptures and of one’s self
Isvara pranidhana: surrender to God
3. Asana
Asanas, the postures practiced in yoga, comprise the third limb. In the yogic view, the body is a temple of spirit, the care of which is an important stage of our spiritual growth. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation.
4. Pranayama
Generally translated as breath control, this fourth stage consists of techniques designed to gain mastery over the respiratory process while recognizing the connection between the breath, the mind, and the emotions. As implied by the literal translation of pranayama, “life force extension,” yogis believe that it not only rejuvenates the body but actually extends life itself. You can practice pranayama as an isolated technique (i.e., simply sitting and performing a number of breathing exercises), or integrate it into your daily hatha yoga routine.
These first four stages of Patanjali’s ashtanga yoga concentrate on refining our personalities, gaining mastery over the body, and developing an energetic awareness of ourselves, all of which prepares us for the second half of this journey, which deals with the senses, the mind, and attaining a higher state of consciousness.

Pratyahara, the fifth limb, means withdrawal or sensory transcendence. It is during this stage that we make the conscious effort to draw our awareness away from the external world and outside stimuli. Keenly aware of, yet cultivating a detachment from, our senses, we direct our attention internally. The practice of pratyahara provides us with an opportunity to step back and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.

6. Dharana

As each stage prepares us for the next, the practice of pratyahara creates the setting for dharana, or concentration. Having relieved ourselves of outside distractions, we can now deal with the distractions of the mind itself. No easy task! In the practice of concentration, which precedes meditation, we learn how to slow down the thinking process by concentrating on a single mental object: a specific energetic center in the body, an image of a deity, or the silent repetition of a sound. We, of course, have already begun to develop our powers of concentration in the previous three stages of posture, breath control, and withdrawal of the senses. In asana and pranayama, although we pay attention to our actions, our attention travels. Our focus constantly shifts as we fine-tune the many nuances of any particular posture or breathing technique. In pratyahara we become self-observant; now, in dharana, we focus our attention on a single point. Extended periods of concentration naturally lead to meditation.

7. Dhyana

Meditation or contemplation, the seventh stage of ashtanga, is the uninterrupted flow of concentration. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus. At this stage, the mind has been quieted, and in the stillness it produces few or no thoughts at all. The strength and stamina it takes to reach this state of stillness is quite impressive. But don’t give up. While this may seem a difficult if not impossible task, remember that yoga is a process. Even though we may not attain the “picture perfect” pose, or the ideal state of consciousness, we benefit at every stage of our progress.

8. Samadhi

Patanjali describes this eighth and final stage of ashtanga, samadhi, as a state of ecstasy. At this stage, the meditator merges with his or her point of focus and transcends the Self altogether. The meditator comes to realize a profound connection to the Divine, an interconnectedness with all living things. With this realization comes the “peace that passeth all understanding”; the experience of bliss and being at one with the Universe. On the surface, this may seem to be a rather lofty, “holier than thou” kind of goal. However, if we pause to examine what we really want to get out of life, would not joy, fulfillment, and freedom somehow find their way onto our list of hopes, wishes, and desires? What Patanjali has described as the completion of the yogic path is what, deep down, all human beings aspire to: peace. We also might give some thought to the fact that this ultimate stage of yoga—enlightenment—can neither be bought nor possessed. It can only be experienced, the price of which is the continual devotion of the aspirant.

There are seven energy centers in the body called “chakras.” The seven chakras parallel the spine, and each one has certain qualities and associations. However, it is important not to let any one or two chakras overpower the rest. Luckily, there are yoga poses that can help us balance this internal energy.

For the next seven weeks, I will be outlining how to balance each chakra with three specific yoga poses. But first, we need to understand each chakra and the emotions and characteristics it rules.

The first chakra

Chakra one, Muladhara, means “root” and “support.” This chakra is located at the base of the spine. The verb associated with the first chakra is “I am.” The first chakra is usually about survival.
When the first chakra is malfunctioning, one of the manifestations of that malfunction is obesity. Through the first chakra, we work to understand and heal our bodies. The challenge to us is to accept our body, feel it, validate it, love it.Eating is a first chakra activity. When we eat, we are nourished, and our physical body is supported. Eating grounds us. Meats and proteins are first chakra foods.

A well-functioning first chakra opens us to our power and stability and allows us to grow. We are grounded, and this grounding brings us rest and solidity and stillness.
The second chakra

The Second Chakra is called Svadhisthana, which means “sweetness.”
Its element is water. The inner state is tears. Some of the malfunctions include bladder or kidney trouble. The food associated with this is liquids. And the location of this chakra is in the area of the genitals and womb.

Some of the functions and qualities associated with the second chakra are emotions, sexuality, desire, pleasure, creation and procreation. Socialization is also a function of the second chakra. The verb that best fits this chakra is “I feel.” This energy is both emotional and sensual.

The second chakra is one of feminine energies. Not only are both sexuality and pleasure associated with this chakra, but also nurturing. Here is our desire for nurturing, nourishment, warmth and touch. Denying these desires causes serious imbalances in life. Overindulgences also will cause imbalances.

The third chakra is the Manipura chakra, which means “lusterous gem.” It is located in the area of the navel to the solar plexus. Its function is willpower. The verb associated with the third chakra is “I do.”
The glands and body systems it affects are the pancreas, adrenals, digestive system and muscles. When it malfunctions, the resulting problems can include ulcers, diabetes and/or hypoglycemia.
The solar plexus chakra has to do with “belonging.” If it is open, the individual will feel that he/she belongs to everything, firmly grounded to his/her place within the universe. It’s a mental chakra but directly related to the emotions, sinceMental understanding regulates one’s emotional life. If the chakra is open, one will be more likely to have a deeply fulfilling emotional life that does not overwhelm. However, that person might also be more susceptible to psychic “attack” or getting lost in the stars. Physical pain in the chakra stems from overuse.
If the chakra is closed, feelings will be blocked. A person might not feel anything and would not understand the deeper

meanings of emotions and might not be connected to his/her greater life purpose.
The fourth chakra

The fourth chakra, called Anahata, is located at the heart. Its function is love. Its element is air. The inner state is compassion and love. The verb for this chakra is “I love.”
The gland associated with the heart chakra is the thymus, and the other body parts are the lungs, heart, arms and hands. When there is a malfunction of the fourth chakra, physical problems such as asthma, high blood pressure, heart disease and lung disease can result.

The love we feel at the fourth chakra is felt toward everything we encounter, because it is felt within as a state of being. At the heart chakra, our love is no longer one of need or desire. Love at the heart chakra is one of joyous acceptance of our place among all things, of a deep peace that comes from lack of need and of a radiating quality that comes from harmony within the self.

The fifth chakra

The fifth chakra is called Visuddha, which means “purification.” It is located at the area of the throat. Its function is related to communication and creativity. The glands

that it affects are the thyroid and parathyroid. The other body parts related to the fifth chakra are the neck, shoulders, arms and hands.
The sense associated with it is hearing, and the verb associated with the fifth chakra is “I speak.” When this chakra malfunctions, you can encounter physical problems such as sore throat, stiff neck, colds, thyroid problems and hearing problems.

The sixth chakra

Ajna, the sanskrit word for the sixth chakra, means “to know,” “to perceive,” “to command.” It is located in the head, at or just above the third eye level. The element associated with Ajna is light. Its function is seeing and intuiting. The verb that corresponds with this chakra is “I see.”

The body parts affected by the sixth chakra are the pineal gland and the eyes. Malfunction of the sixth chakra can manifest in blindness, headaches, nightmares, eyestrain and blurred vision.

This chakra is actually in the brain, so its nature is very mental. One finds inner vision as part of this chakra, as well as actual seeing and outer vision. That is why mystic and clairvoyant abilities are also associated with the sixth chakra.

The seventh chakra — the crown chakra — is called Sahasrara, which means “thousandfold.” It is located just above the top of the head. The seventh chakra represents thought, and its manifestation is information. Its function is understanding, and the psychological state that it creates is bliss.

The verb that corresponds to this chakra is “I understand.” The gland affected by this chakra is the pituitary. Other body parts affected by the seventh chakra include the cerebral cortex and the central nervous system. When this chakra malfunctions it can result in depression, alienation, confusion, boredom, apathy and the inability to learn or comprehend. With the discovery and the opening of the seventh chakra, we transcend from the physical to something beyond — perhaps even a greater consciousness. After all, we are not our bodies, but our minds and souls. We are part of the collective consciousness. We are part of the Great Spirit.

Bee Bosnak is a Turkish-born, British-bred, fiery Aries. After spending half a decade in the mecca of yoga, Los Angeles, she decided to take a leap of faith and moved to Portland, OR, where she currently lives and teaches. Bee is a creator, a risk taker and a purveyor of laughter. Off the mat, she’s a visual fashion stylist and writer for various online and editorial yoga magazines. She documents her yogic path on her